Studying Torah 10

There is a debate in the Talmud between Rabbi Shimon bar Yohai and his colleagues. His colleagues said "Torah study is good together with a worldly occupation". Indeed, most of the rabbis of the Talmud had professions; shoemakers, woodcutters, winemakers, etc. This continued almost until modern times. Even today, many rabbis are also lawyers, accountants, psychotherapists, etc. Rabbi Shimon, on the other hand, said "Is it possible for a man to plow at plowing time, sow at sowing time, reap at reaping time, and still study Torah?" His advice was to dedicate one's life to Torah study, and trust in G-d to provide a livelihood. The Talmud concludes the discussion with "Many did as the Sages said, and succeeded; many did like Rabbi Shimon, and did not succeed". RAMBAM goes further and says that anybody who makes himself a burden on the community will eventually become a thief. Some rabbis, on the other hand, say "Why did they not succeed? Because they were trying to be like Rabbi Shimon. Had they been sincere about learning, they would have succeeded".Rabbi Nachman urged Rabbi Shimon's path to those of great faith and sincerity. For others, he urged a minimal work schedule; until they would have a basic income, and devote the rest of the day to study and prayer. For others, who had shops and businesses, he urged the "stealing" of moments throughout the day for Torah study. A radical shift occurred in 1877, Two prominent East European rabbis set up the first "Kolel". The word "Kolel" actually means a "general community organization", but in this context, means an advanced Yeshivah program for married men, who would be supported in their full-time learning by the community. The idea behind this was to train scholars for future leadership positions. The first Kolel had a student body of ten, and a time limit of four years, Students would come out as rabbis, teachers, rabbinic judges, and experts in other areas needed by the community. By the mid-twentieth century, this had morphed into a way of life in many Haredi communities. Young men would study, receiving a small stipend from the kolel, while their wives would work to support the family. Most would do this for a few years, after which they would go into business. But many stay for life. Many women's seminaries prepare their students to be "Kolel wives", often providing them with classes for gaining basic secretarial and computer skills, besides their Jewish learning. Attitudes towards this vary sharply. Some say that it is in the merit of these men, constantly immersed in Torah, that the rest of us survive. Others argue that the kolel system puts an unwarranted burden on the community, which derives no practical benefit from these men, few of whom go on to teach or otherwise benefit others with their knowledge. Besides, the ketubah (marriage contract) states explicitly that the husband must provide for his wife; not the other way around. Worse still, in many Haredi communities, one who works for a living is looked down upon. This attitude is very pervasive in Israeli Haredi circles, but is fast making inroads into the United States. Only full-time scholars are respected. Those who do work are under heavy pressure to donate generously to the local Kolels. The largest and best organized Kolel in America is in Lakewood, New Jersey, and boasts a student body of 4,500. A very positive trend, begun in the late twentieth century, is the Community Kolel, in which students study full time, but spend after hours in teaching Torah to members of the local community; from a basic to an advanced level. In Israel, the secular community bears great resentment towards the Kolel system, as public funds must be used to support them, which is part of every coalition agreement with the Haredi parties. The secular majority see this as extortion. The Haredi community counters with the valid claim that just as a great deal of, public funds go to secular cultural services, in which the Haredim do not participate or derive benefit, Torah study is THEIR cultural service. This is but one of the minefield issues that sadly cause a huge gulf of hatred between the different segments of Israeli society. The debate between Rabbi Shimon and his colleagues goes on.